Exegetical and Hermeneutical Commentary of 1 Corinthians 4:10
We [are] fools for Christ’s sake, but ye [are] wise in Christ; we [are] weak, but ye [are] strong; ye [are] honorable, but we [are] despised.
10. We are fools for Christ’s sake ] Rather, on account of Christ, i.e. on account of His doctrine, which was looked upon as folly (ch. 1Co 1:23; 1Co 2:14).
ye are wise in Christ ] Prudent, Wiclif; prudentes, Vulgate. It is scarcely necessary to explain that this language is ironical. They were unquestionably ‘prudent’ in this, that they spared themselves the labours and anxieties in which St Paul was so ‘abundant’ (2Co 11:23).
Fuente: The Cambridge Bible for Schools and Colleges
We are fools – This is evidently ironical. We are doubtless foolish people, but ye are wise in Christ. We, Paul, Apollos, and Barnabas, have no claims to the character of wise men – we are to be regarded as fools, unworthy of confidence, and unfit to instruct; but you are full of wisdom.
For Christs sake – dia Christon. On account of Christ; or in reference to his cause, or in regard to the doctrines of the Christian religion.
But ye are wise in Christ – The phrase in Christ, does not differ in signification materially from the one above; for Christs sake. This is wholly ironical, and is exceedingly pungent. You, Corinthians, boast of your wisdom and prudence. You are to be esteemed very wise. You are unwilling to submit to be esteemed fools. You are proud of your attainments. We, in the meantime, who are apostles, and who have founded your church, are to be regarded as fools, and as unworthy of public confidence and esteem. The whole design of this irony is to show the folly of their boasted wisdom. That they only should be wise and prudent, and the apostles fools, was in the highest degree absurd; and this absurdity the apostle puts in a strong light by his irony.
We are weak – We are timid and feeble, but you are daring, bold and fearless. This is irony. The very reverse was probably true. Paul was bold, daring, fearless in declaring the truth, whatever opposition it might encounter; and probably many of them were timid and time-serving, and endeavoring to avoid persecution, and to accommodate themselves to the prejudices and opinions of those who were wise in their own sight; the prejudices and opinions of the world.
Ye are honourable – Deserving of honor and obtaining it. Still ironical. You are to be esteemed as worthy of praise.
We are despised – atimoi. Not only actually contemned, but worthy to be so. This was irony also. And the design was to show them how foolish was their self-confidence and self-flattery, and their attempt to exalt themselves.
Fuente: Albert Barnes’ Notes on the Bible
1Co 4:10-14
We are fools for Christs sake, but ye are wise in Christ.
The folly of Paul
The better to serve Christ, Paul refrained from making acquirement of knowledge his chief aim. And many others have renounced a path which might have led to literary eminence in order to devote their entire energies to evangelical work. Again, by abstaining from teaching mere human learning and by preaching a gospel which in the eyes of men was folly, Paul became, and felt himself to be, in their view, a foolish man. In other words, because of his loyalty to Christ he passed among men as one destitute of wisdom (cf. 1Co 2:2)
. (Prof. Beet.)
Paul and the Corinthians: a contrast
The contrast between the two situations enunciated in 1Co 4:8; 1Co 9:1-27 is expressed here in three antitheses, which are, as it were, so many blows for the proud Corinthians. The text is addressed especially to the principal men of the Church, but at the same time to all its members who share in the pretensions of these proud party leaders. And–
I. As to teaching. The apostles had to face the reputation of foolishness which the gospel brings on them, while at Corinth there is found a way of preaching Christ so as to procure a name for wisdom, the reputation of profound philosophers and men of most reliable judgment. As a Rabbi Paul might have become as eminent a savant as Gamaliel; for Christ he consented to pass as a fool. The Corinthians knew better how to manage: they make the teaching even of the gospel a means of gaining celebrity for their lofty wisdom.
II. As to conduct. They came before their public with the feeling of their strength: there is in them neither hesitation nor timidity. The apostles do not know these grand lordly airs. Witness 1Co 2:1-5.
III. As to the welcome received from the world. The Corinthians are honoured, feted, regarded as the ornament of cultivated circles; there is a rivalry to do them honour. The apostles are scarcely judged worthy of attention; nay, rather reviled and calumniated. In this last contrast the apostle reverses the order of the two terms, and puts the apostles in the second place. This is by way of transition to one or two traits of detail in the apostolic life he is about to draw. Indeed despised is the theme of the following verses. (Prof. Godet.)
Pauls treatment of self conceited teachers
The Corinthian teachers were puffed up with conceit. Paul treats them here with–
I. An ironic appeal (1Co 2:10). Ye have glory, but we have dishonour; we know nothing, you know everything; we are timid and feeble, but ye are strong and fearless; you are thought a deal of, but we are despised. How would our little penny-a-liners feel if such a man as Carlyle were to speak in this way? If they had any sense remaining, they would quiver into nothingness. How much more would those small pretentious teachers feel this stroke of satire from the grand apostle!
II. A personal history.
1. Here he refers to–
(1) His privations (1Co 2:11)–without nourishment, clothing, and the shelter of a home.
(2) His labours (1Co 2:12).
(3) His persecutions (1Co 2:13).
(4) The spirit in which he endured the sufferings (1Co 2:12).
2. Why did he state all this? Not for the sake of parade, but for the sake of bringing these proud teachers to their senses. They could not fail to feel that he was a pre-eminent minister of Christ; notwithstanding this, in the world he was treated with cruelty and contempt. What, then, had they to be proud of as ministers? (D. Thomas, D. D.)
Even unto this present hour we both hunger and thirst.—
True religion
I. What it costs.
1. Sacrifice.
2. Shame.
3. Suffering.
4. Toil.
II. What it secures.
1. Companionship with the best of men.
2. The approbation of God.
3. A certain and glorious reward. (J. Lyth, D. D.)
And labour, working with our own hands.—
Honest labour
1. Is no disgrace.
2. Is a sign of true independence.
3. Is acceptable to God. (J. Lyth, D. D.)
Mammal labour gentlemanly
When Bishop Patteson went among the South Sea Islanders they were surprised to see that he was ready to put his hand to anything. He would do a piece of carpentering, wash up things after meals, and teach the little blacks to wash and dress themselves. Other white men wanted to put all the work on the negroes; so in order to mark the difference, they called the bishop a gentleman-gentleman, and the others pig-gentlemen. Jesus Christ, the first true gentleman that ever breathed, was when on earth called the Carpenter, and if one of His chief apostles, St. Paul, worked with his hands as a tent-maker, manual labour ought never to be thought derogatory to the dignity of a gentleman.
A honourable occupation
There are three vitally important choices to be made by young men, about which a few plain hints may be pertinent and useful. The first one is his occupation. He who does not bring up his son for a trade brings up a boy for the devil, is an ancient Jewish provers. In America, too, many of the native-born youths eschew a mechanical trade as vulgar, and go scouring about for some easier situation. If Benjamin Franklin, the printer, and Roger Sherman, the shoemaker, were alive now, they would tell their young countrymen what a foolish mistake many of them are making. So would Vice-President Wilson and Governor Banks, who said that he graduated from an institution which had a factory-bell on the roof and a water-wheel at the bottom. In selecting your occupation, endeavour first to find out what the Creator made you for. Consult your natural bent and talent. If you have a talent for trade, then you may venture into a counting-room or store. If you have a native skill in chemistry, and are made for a doctor, then study medicine. If your mathematical capacity fit you for it, you may be an engineer. No one ever fails in life who understands his forte, and few ever succeeded in life who did not understand it. Seek for a useful, productive calling, and steer clear of a career of speculation as you would a gambling den or a glass of gin. Dont be ashamed to begin at the bottom and work up. Remember that every occupation is honourable in which you can serve God and your fellow-men, and keep a clean conscience. (T. L. Cuyler.)
Being reviled we bless.—
Apostolic meekness
Observe–
I. What the true Christian must expect.
1. Reproach.
2. Persecution.
3. Calumny.
4. Contempt.
II. Why he must expect it. Because of–
1. The experience of others.
2. The unaltered spirit of the world.
III. How he ought to bear it.
1. Meekly.
2. Patiently.
3. Christianly. (J. Lyth, D. D.)
The triumph of the true Christian
He triumphs–
I. Over the hatred of the world. Which is–
1. Unchangeable.
2. Bitter.
3. Variously manifested.
II. By–
1. Faith.
2. Hope.
3. Love. (J. Lyth, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. We are fools for Christ’s sake] Here he still carries on the allusion to the public spectacles among the Romans, where they were accustomed to hiss, hoot, mock, and variously insult the poor victims. To this Philo alludes, in his embassy to Caius, speaking of the treatment which the Jews received at Rome: , , “For, as if exhibited upon a theatre, we are hissed, most outrageously hooted, and insulted beyond all bounds.” Thus, says the apostle, we are fools on Christ’s account; we walk in a conformity to his will, and we bear his cross: and did we walk according to the course of this world, or according to the man-pleasing conduct of some among you, we should have no such cross to bear.
Ye are wise in Christ] Surely all these expressions are meant ironically; the apostles were neither fools, nor weak, nor contemptible; nor were the Corinthians, morally speaking, wise, and strong, and honourable. Change the persons, and then the epithets will perfectly apply.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We are accounted fools for Christs sake by the wise men of the world, and we are willing to be so accounted; but you think yourselves wise, and yet in Christ.
We are weak in the opinion of men, we suffer evil, and do not resist; but ye account yourselves, and are by the world accounted, strong: ye are accounted noble and honourable, but we are despised and contemptible.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Irony. How much your lot(supposing it real) is to be envied, and ours to be pitied.
fools (1Co 1:21;1Co 3:18; compare Act 17:18;Act 26:24).
for Christ’s sake . . . inChristOur connection with Christ only entails on us the lowestignominy, “ON ACCOUNT OF,”or, “FOR THE SAKE OF”Him, as “fools”; yours gives you full fellowship INHim as “wise” (that is, supposing you really are all youseem, 1Co 3:18).
we . . . weak . . . ye . . .strong (1Co 2:3; 2Co 13:9).
we . . . despised (2Co10:10) because of our “weakness,” and our not usingworldly philosophy and rhetoric, on account of which ye Corinthiansand your teachers are (seemingly) so “honorable.” Contrastwith “despised” the “ye (Galatians) despisednot my temptation . . . in my flesh” (Ga4:14).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
We are fools for Christ’s sake,…. They were so in the esteem of men, for their close attach merit to a crucified Christ; and for preaching the doctrine of salvation by him; and for enduring so much reproach, affliction, and persecution, for his sake and the Gospel’s:
but ye are wise in Christ. This is ironically said; for his meaning is not that they were truly wise in Christ, in the knowledge and faith of him, in preaching his Gospel, or professing his name; but they were so in their own eyes, and made use of much worldly wisdom and carnal policy in their profession of religion. Their ministers took care to preach, and they to profess Christ, in such a manner as to retain the favour of the world, and to escape reproach and persecution.
We are weak; in your account; our bodily presence is weak, and speech contemptible; we are men of mean capacities and abilities; nor are we able to express ourselves in that strong and masculine way, with those masterly strokes of eloquence and oratory your ministers do; or we are pressed down with infirmities, and afflictions, and persecutions.
But ye are strong; your ministers are men of great parts, strong voice, masculine language, and powerful oratory; and you abound in outward prosperity, and are free from persecution for the cross of Christ.
Ye are honourable; high in the favour and esteem of men for your wisdom and learning, your riches and wealth, power and grandeur.
But we are despised; are in dishonour and disgrace, for the mean appearance we make, the Gospel we preach, and the cross we bear.
Fuente: John Gill’s Exposition of the Entire Bible
We–you (—). Triple contrast in keenest ironical emphasis. “The three antitheses refer respectively to teaching, demeanour, and worldly position” (Robertson and Plummer). The apostles were fools for Christ’s sake (2Cor 4:11; Phil 3:7). They made “union with Christ the basis of worldly wisdom” (Vincent). There is change of order (chiasm) in the third ironical contrast. They are over strong in pretension. , illustrious, is one of the 103 words found only in Luke and Paul in the N.T. Notion of display and splendour.
Fuente: Robertson’s Word Pictures in the New Testament
For Christ ‘s sake – in Christ [ – ] . We apostles are fools in the world ‘s eyes on account of [] Christ, because we know and preach nothing but Christ : You are wise in Christ, as Christians, making your Christianity a means to your worldly greatness – union with Christ the basis of worldly wisdom. “Wise men are ye in your connection with Christ ! Sagacious, enlightened Christians !” (Meyer). Honorable [] . With a suggestion of display and splendor. Right honorable are ye!
Fuente: Vincent’s Word Studies in the New Testament
1) “We are fools for Christ’s sake.” (Gk. hemeis moroi dia christou) “We are morons (to the world) on account of Christ.” The idea is that Christian testimony is without a basis of mature mentality, in the judgment of the worldly; the lack of mental comprehension is really in the babbling-worldly, not in the wisdom of Christ, 1Co 2:14. Festus took this attitude toward Paul, Act 26:24-25.
2) “But ye are wise in Christ.” (Greek humeis de phronimoi en Christo) “but ye are prudent in Christ.” This expresses the human view of contrast between Paul and the devout missionaries and the “at ease in Zion” Corinthian brethren who lived in prosperity, gluttony, and carnality.
3) “We are weak, but ye are strong.” (hemeis astheneis) “we are weak, infirm or sickly” (humeis de ischuroi) “but ye are strong.” Too often this is the pathetic contrast between the unsanctified, unseparated lives of professed believers and missionaries and pastors who are sold out for God.
4) “Ye are honorable, but we are despised.” (humeis endoksoi) “ye are held in honor” (hemeis de atimon) “but we are not honored.” It is a regretful thing that often those who live most unselfishly are also most despised, and go unhonored by men through life. But when God rewards from His journal of the records of the deeds of His faithful, each faithful shall have his high reward and none shall be without honor then, 1Co 4:5; Rev 22:12.
Fuente: Garner-Howes Baptist Commentary
10. We are fools for Christ’s sake This contrast is throughout ironical, and exceedingly pointed, it being unseemly and absurd that the Corinthians should be in every respect happy and honorable, according to the flesh, while in the meantime they beheld their master and father afflicted with the lowest ignominy, and with miseries of every kind. For those who are of opinion that Paul abases himself in this manner, in order that he may in earnestness ascribe to the Corinthians those things which he acknowledges himself to be in want of, may without any difficulty be refuted from the little clause that he afterwards subjoins. In speaking, therefore, of the Corinthians as wise in Christ, and strong, and honorable, he makes a concession ironically, as though he had said (237) — “You desire, along with the gospel, to retain commendation for wisdom, (238) whereas I have not been able to preach Christ otherwise than by becoming a fool in this world. Now when I have willingly, on your account, submitted to be a fool, or to be reckoned such, consider whether it be reasonable that you should wish to be esteemed wise. How in these things consort — that I who have been your master, am a fool for Christ’s sake, and you, on the other hand, remain wise !” In this way, being wise in Christ is not taken here in a good sense, for he derides the Corinthians for wishing to mix up together Christ and the wisdom of the flesh, inasmuch as this were to endeavor to unite things directly contrary.
The case is the same as to the subsequent clauses — “You are strong says he, and honorable, that is, you glory in the riches and resources of the world, you cannot endure the ignominy of the cross. In the meantime, is it reasonable that I should be on your account (239) mean and contemptible, and exposed to many infirmities? Now the complaint carries with it so much the more reproach (240) on this account, that even among themselves he was weak and contemptible. (2Co 10:10.) In fine, he derides their vanity in this respect, that, reversing the order of things, those who were sons and followers were desirous to be esteemed honorable and noble, while their father was in obscurity, and was exposed also to all the reproaches of the world.
(237) “ C’est une concession ironique, c’est a dire, qu’il accorde ce dont ils se vantoyent, mais c’est par mocquerie, comme s’il disoit;” — “It is an ironical concession; that is to say — he grants what they boast of, but it is in mockery, as though he had said.”
(238) “ En faisant profession de l’Euangile, vous voulez auec cela estre estimez prudens;” — “In making a profession of the gospel, you wish, along with that, to be esteemed wise.”
(239) “ Pour l’amour de vous;” — “From love to you.”
(240) “ Est d’autant plus picquante, et aigre;” — “Is so much the more cutting and severe.”
Fuente: Calvin’s Complete Commentary
(10) We are fools.This verse is charged with irony. Our connection with Christ, as His Apostles and preachers, may make us fools; you are, on the contrary, wise Christians; we are weak Christians, ye strong; ye are glorified, made leaders of factions and churches, we are despised.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Wise strong honourable These were the epithets with which the proud element of the Church puffed themselves and each other up.
Fools weak depised Such were the epithets the apostles were obliged to encounter in their missions through the world.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Co 4:10. We are weak “In an infirm and suffering state.” See 2Co 12:10. Surely we cannot imagine any more glorious triumph of the truth, than what was gained in these circumstances; when St. Paul, with an impediment in his speech, and a person rather contemptible than graceful, appeared in a mean dress, before persons of the highest rank, and yet commanded such attention, and made such impressions. See Doddridge and Poole.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 4:10 . What very different sort of people ye are from us !
.] for, because we concern ourselves about nothing else save Christ the crucified, are bent on knowing Him only, and on having nothing to do with the world’s wisdom (comp 1Co 2:2 ), we are foolish, weak-minded men, for Christ’s sake. Comp 1Co 1:18 ; 1Co 1:25 .
.] wise men are ye in your connection with Christ, sagacious, enlightened Christians! Observe, that Paul could not write again .; the Christian pseudo-wisdom had other motives. The nature of the irony, “ plena aculeis ” (Calvin), with which he scourges the worldly state of things at Corinth, does not allow us to supply anything else here but and .
] weak and powerless . For in trembling and humility they came forward, making little of human agency, trusting for all success to the simple word of Christ. Ye, on the contrary, are , men of power , able to take up an imposing attitude and to carry through great things. Comp 1Co 2:3 ; 2Co 13:2 ff; 2Co 10:10 . By an arbitrary limitation, Chrysostom, Theophylact, Grotius, and Estius refer . to their sufferings : “Quia multa mala patimur, nec resistimus quod est infirmitatis,” and .: “Mala, si qua occurrunt, facile repellitis,” Estius.
] celebrated, highly honoured personages ; : unhonoured, despised , Mat 13:57 ; Hom. Il. i. 516; Plato, Legg. 6. p. 774 B, Euthyd. p. 281 C.
In the last clause the first person is the subject of the sarcastic antithesis, because Paul means now to speak at more length regarding the apostles.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
10 We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised.
Ver. 10. We are fools, &c. ] Not to the world only, but in your account too. For these Corinthians undervalued and depressed Paul under their silly shallow headed verbalists, not worthy to carry his books after him for sound and substantial learning.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10 .] Again, the bitterest irony: ‘how different our lot from yours! How are you to be envied we, to be pitied!’
There is a distinction in and q. d. We are foolish for Christ’s sake (on account of Christ, our connexion with Him does nothing but reduce us to be fools), whereas you are , have entered into full participation of Him, and grown up to be wise, subtle Christians.
are both to be understood generally : the is not here that of persecution , but that of ch. 1Co 2:3 ; the strength is the high bearing of the Corinthians.
Ye are in honour (in glorious repute, party leaders and party men, highly honoured and looked up to), whereas we are despised (without honour). Then leads him to enlarge on the disgrace and contempt which the Apostle met with at the hands of the world.
Fuente: Henry Alford’s Greek Testament
1Co 4:10 represents the contrasted case of the App. and the Cor [726] Christians, as they appear in the estimate of the two parties. “We” are , , ( cf. 1Co 1:18-27 , 1Co 3:18 , and notes; with 1Co 2:3 , for .); “you,” , , the last adj [727] in heightened contrast to ; not merely honoured ( , Phi 2:29 ), but glorious P. reflects on the relatively “splendid” (Luk 7:25 ) worldly condition of the Cor [728] as compared with his own. , “fools because of Christ” ( cf. Mat 5:11 ) who makes us so, sends us with a “foolish” message (1Co 1:23 ). Distinguish (1Co 9:23 , 2Co 4:11 , etc.) from , which means “on Christ’s behalf,” as representing Him (2Co 5:20 , etc.). The Ap. does not call the Cor [729] (see 1Co 3:18 ), but, with a fine discrimination, ( prudentes in Christo ); he appeals to them as such in 1Co 10:15 , 2Co 11:19 the epithet was one they affected; writing at Cor [730] , he is perhaps thinking of them in Rom 11:25 ; Rom 12:16 . The is the man of sense no fanatic, rushing to extremes and affronting the world needlessly: this Church is on dangerously good terms with the world (1Co 8:10 , 1Co 10:14-33 , cf. 2Co 6:14 to 2Co 7:1 ); see Introd. , pp. 731 f.; “Christum et prudentiam carnis miscere vellent” (Cv [731] ). They deem themselves “strong” in contrast with the “feeble in faith” (Rom 14:1 ), with whom P. associates himself (1Co 9:22 , etc.), able to “use the world” (1Co 7:31 ) and not hampered by weak-minded scruples (1Co 6:12 , 1Co 10:23 ; 1Co 10:8 ; see note on 1Co 3:22 ). In the third clause P. reverses the order of prons. ( you we ), returning to the description of his own mode of life. The (1Co 1:28 ) is without the birth qualifying for public respect, the (see parls.) is one actually deprived of respect in cl [732] Gr [733] , disfranchised.
[726] Corinth, Corinthian or Corinthians.
[727] adjective.
[728] Corinth, Corinthian or Corinthians.
[729] Corinth, Corinthian or Corinthians.
[730] Corinth, Corinthian or Corinthians.
[731] Calvin’s In Nov. Testamentum Commentarii .
[732] classical.
[733] Greek, or Grotius’ Annotationes in N.T.
fools. Greek. moros, as in 1Co 1:25, 1Co 1:27.
honourable. Greek. endoxos. Elsewhere translated “gorgeously”, Luk 7:25, and “glorious” in Luk 13:17. Eph 5:27.
despised. Greek. atimos. Elsewhere, 1Co 12:23. Mat 13:57. Mar 6:4.
10.] Again, the bitterest irony: how different our lot from yours! How are you to be envied-we, to be pitied!
There is a distinction in and -q. d. We are foolish for Christs sake (on account of Christ,-our connexion with Him does nothing but reduce us to be fools), whereas you are , have entered into full participation of Him, and grown up to be wise, subtle Christians.
– are both to be understood generally: the is not here that of persecution, but that of ch. 1Co 2:3; the strength is the high bearing of the Corinthians.
Ye are in honour (in glorious repute, party leaders and party men, highly honoured and looked up to), whereas we are despised (without honour). Then leads him to enlarge on the disgrace and contempt which the Apostle met with at the hands of the world.
1Co 4:10. , fools) 1Co 1:21.- – , for Christs sake-in Christ) These words must be repeated in the two following clauses. Without any violation of the truth, different things may be predicated of one subject; or of different subjects, who are regarded as standing on the same footing; for example, of Paul and the Corinthians; according to the different point of view in which they are regarded, and which the words, for the sake of, and, in, here express; for the sake of is applied to slaves; in, to partners.-) men in the highest estimation; but , applies to persons, who are deprived of even ordinary esteem.- , but we) Here the first person takes the second place, and so it goes on in the following verse.
1Co 4:10
1Co 4:10
We are fools for Christs sake,-According to the worlds wisdom, the apostles were fools for Christs sake.
but ye are wise in Christ;-By the same rule, while claiming to be the servants and teachers of Christ, they enjoyed honor, plenty, and every worldly good.
we are weak, but ye are strong; ye have glory, but we have dishonor.-The apostles were among them in weakness, and in fear, and in much trembling (1Co 2:3), and thought not of themselves, but of their Masters message, and this humbled them; whereas their opponents assumed stately airs and claimed to be strong in Christ, and were honored by the heathen around them. The apostles, who gloried in no such pretensions, were dishonored by those teachers and the world.
[The contrast between the two situations enunciated in verses 8 and 9 is expressed in this verse in three antitheses which are withering blows to the proud Corinthians. These words are addressed especially to these proud party leaders, but at the same time to all the members who sympathized with them:
(1) As to teaching, the apostles had to face the reputation of foolishness which the gospel brought upon them, while at Corinth there was found a way of preaching Christ so as to procure a name for wisdom, the reputation of profound philosophers and men of most reliable judgment. Paul might have become as celebrated as Gamaliel; but for Christs sake he consented to pass as a fool. The Corinthians knew better how to manage- -they made the teaching even of the gospel a means of gaining celebrity for their lofty wisdom.
(2) As to conduct. They came before the public with the feeling of their strength. There is in them neither hesitation nor timidity. They succeeded in becoming wise, strong, and honorable in consequence actually of their being Christians. They had turned their relationship to Christ in an effective means to restore them to worldly greatness, in another form, which they once surrendered in order to become Christians. The apostles did not condescend to these grand lordly airs. They thought not of themselves, but of their Master and his message, and this, instead of exalting, humbled them. For Paul says of himself, and he expressed the sentiment of all: Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me. Wherefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christs sake: for when I am weak, then am I strong. (2Co 12:9-10).
(3) The welcome received from the world by the one and the other. The proud party leaders were honored, feted, and regarded as the ornament of cultivated circles; there was rivalry to do them honor, while the apostles were reviled and calumniated.]
In verses 11-13 he tells them how the true teachers who converted them and taught them all they knew of Christ- who while among them lived in want working with their own hands that they might not burden them-are still persecuted, reviled, despised, suffering for want of all things, and in it all they returned good for evil, blessings for curses, while these unworthy teachers enjoyed good. This was a reminder that they were not following the teachings of Jesus.
are fools: 1Co 1:1-3, 1Co 1:18-20, 1Co 1:26-28, 1Co 2:3, 1Co 2:14, 1Co 3:18, 2Ki 9:11, Hos 9:7, Act 17:18, Act 17:32, Act 26:24
for: Mat 5:11, Mat 10:22-25, Mat 24:9, Luk 6:22, Act 9:16, 1Pe 4:14
are wise: 1Co 4:8, 1Co 10:14, 1Co 10:15, Jer 8:8, Jer 8:9
we are weak: 1Co 2:3, 2Co 10:10, 2Co 11:29, 2Co 12:9, 2Co 12:10, 2Co 13:3, 2Co 13:4, 2Co 13:9
but ye: 1Co 3:2, 1Co 10:12
but we: Pro 11:12, Isa 53:3, Luk 10:16, Luk 18:9, 1Th 4:8
Reciprocal: 2Sa 6:20 – glorious Job 12:2 – ye are the people Pro 13:7 – that maketh himself poor Pro 23:9 – he Son 1:5 – black Son 5:7 – took Rom 2:19 – art confident Rom 12:16 – Be not Rom 15:1 – strong 1Co 6:5 – Is it 1Co 8:1 – touching 2Co 1:5 – as 2Co 4:12 – death 2Co 5:13 – we be beside 2Co 6:8 – honour 2Co 11:1 – in 2Co 11:7 – in 2Co 11:18 – many 2Co 11:19 – seeing Gal 4:14 – ye Heb 13:13 – General
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1Co 4:10. See the notes on verse 8 where the language is used with a similar meaning to that here. In their own estimation the Corinthians were wise, strong, and honorable. The apostles were making no pretensions to greatness, but were submissive to the humiliation resulting from the unpopular work of preaching the Gospel.
1Co 4:10. We are fools for Christs sake, but ye are wise in Christhow enviable your lot, how pitiable ours! (irony, however, this is)we weak, ye strong; ye have glory, we dishonour.
1Co 4:10-13. We are fools In the account of the world, for Christs sake Because we expose ourselves to so many dangers and sufferings for his cause: or because we preach the plain truths of the gospel, and affirm such high things of one who was crucified as a malefactor. But ye are wise in Christ Though ye are Christians, ye think yourselves wise; and ye have found means to make the world think so too: or, you think you have found out a way at once of securing the blessings of the gospel, and escaping its inconveniences and persecutions. We are weak In presence, in infirmities, and in sufferings: but ye are strong Just in opposite circumstances. Ye are honourable Adorned with extraordinary gifts, in which you are ready to glory, and some of you appear in circumstances of external distinction; but we are despised Treated with contempt wherever we come. Or the apostle may be considered in this verse as repeating ironically the things which his enemies in Corinth said of him, and as attributing to them, in the same spirit of irony, the contrary qualities. Even unto this present hour Not only at our first entrance upon our office, when all the world was set against Christianity, but still, though many thousands are converted; we both hunger and thirst, &c. Are destitute of necessary food and apparel, and exposed to wants of all sorts. Who can imagine a more glorious triumph of the truth than that which is gained in these circumstances? When Paul, with an impediment in his speech, and a person rather contemptible than graceful, appeared in a mean, perhaps tattered dress, before persons of the highest distinction, and yet commanded such attention, and made such deep impressions upon them! Being reviled, we bless, suffer it, entreat We do not return revilings, persecution, defamation; nothing but blessing, We are made as the filth of the world, and the off-scouring of all things Such were those poor wretches among the heathen, who were taken from the dregs of the people to be offered as expiatory sacrifices to the infernal gods. They were loaded with curses, affronts, and injuries, all the way they went to the altars. And when the ashes of those unhappy men were thrown into the sea, those very names were given them in the ceremony.
Vv. 10. We are fools for Christ’s sake, ye are wise in Christ; we weak, ye strong; ye honourable, we despised.
The contrast between the two situations enunciated in 1Co 4:8-9 is expressed in 1Co 4:10 in three antitheses, which are, as it were, so many blows for the proud Corinthians. These words are addressed especially to the principal men of the Church, but at the same time to all its members who share in the pretensions of these proud party leaders. And, first, as to teaching, the apostles had to face the reputation of foolishness which the gospel brings on them, while at Corinth there is found a way of preaching Christ so as to procure a name for wisdom, the reputation of profound philosophers and of men of most reliable judgment ().
, on account of (for Christ’s sake). As a Rabbin he might have become as eminent a savant as Hillel, as celebrated as Gamaliel; for Christ he has consented to pass as a fool. The Corinthians know better how to manage; they make the teaching even of the gospel ( , in Christ) a means of gaining celebrity for their lofty wisdom.
The second contrast relates to conduct in general. They come before their public with the feeling of their strength; there is in them neither hesitation nor timidity. The apostles do not know these grand lordly airs. Witness the picture, chap. 1Co 2:1-5, where Paul describes his state of trembling at Corinth. Finally, the third antithesis relates to the welcome received from the world by the one and the other. The Corinthians are honoured, fted, regarded as the ornament of cultivated circles; there is a rivalry to do them honour. The apostles are scarcely judged worthy of attention; nay, rather reviled and calumniated. In this last contrast the apostle reverses the order of the two terms, and puts the apostles in the second place. This is by way of transition to one or two traits of detail in the apostolic life which he is about to draw. Indeed the word , despised, is the theme of the following verses.
We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye have glory, but we have dishonor. [In this verse Paul resumes his satire, contrasting the vain imaginations of the Corinthians with the real condition of the apostles, himself in particular.]
10. This verse continues the bold irony by which he castigates their spiritual pride by contrast with apostolical humility.
Verse 10
We are fools; are willing to be so esteemed.–Ye are wise; esteem yourselves wise.
1Co 4:10. Interrupts the description of the spectacle to remind us of its purpose, viz. to show the contrast between the apostles and Paul’s readers.
Foolish: exact opposite of wise, in all senses: one who knows less than others.
We are foolish: in a double sense. The better to serve Christ, Paul refrained from making acquirement of knowledge his chief aim. And many others have renounced a path which might have led to literary eminence in order to devote their entire energies to evangelical work. Again, by abstaining from teaching mere human learning and by preaching a Gospel which in the eyes of men was folly, Paul became, and felt himself to be, in their view, a foolish man. In other words, because of his loyalty to Christ he passed among men as one destitute of wisdom. Cp. 1Co 2:2.
Prudent in Christ: also in a double sense, either (cp. 1Co 1:5) as actually having, by union with Christ, practical spiritual intelligence, or as having it in their vain self-estimate. Both senses probably were present to Paul’s mind. If his readers had spiritual wisdom, it was because for their sakes he had laid aside human wisdom: if they prided themselves in fancied Christian wisdom, their pride was an utter contrast to his self-humiliation.
Weak: powerless and helpless amid trials, hardships, and perils.
Strong: with real or supposed spiritual strength.
Well-thought-of: by others, by each other, or by themselves.
Dishonoured: a technical term for deprival of the rights of a free citizen. See 1Co 15:43. The order of the last pair is changed, that the word dishonoured may be the keynote of 1Co 4:11-13. The contrast in this verse is between the position which, in loyalty to Christ, Paul accepted and felt that he occupied, and the position, real or feigned, which the Corinthians occupied.
These contrasts between the apostles and the Corinthians clarify the differences in their conditions. Natural men thought the apostles were fools, but they were willing to suffer this judgment for Christ’s sake. The Corinthians and others, on the other hand, regarded themselves as prudent in their behavior as Christians. To the naturally wise the apostles looked weak, but the Corinthians appeared strong. They looked distinguished while the apostles seemed to be dishonorable.
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Abbott’s Illustrated New Testament
Fuente: Beet’s Commentary on Selected Books of the New Testament
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)